A09353:1197
A golden chain, or the description of theologyA golden chaine, or the description of theologie
A golden chain, or the description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view of the order whereof, is to be seen in the table annexed. Written in Latin by William Perkins, and translated by an other. Hereunto is adjoined the order which M. Theodore Beza used in comforting troubled consciences.A golden chaine, or the description of theologie containing the order of the causes of saluation and damnation, according to Gods woord. A view of the order wherof, is to be seene in the table annexed. Written in Latine by William Perkins, and translated by an other. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting troubled consciences.
London: printed by Edward Alde, 1591
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Neither are his reasons, taken from the absurdity that would follow, of more force then the former, albeit he maketh them especial pillars to underprop the truth of his cause. For, I pray you, is God of less trueth, because his trueth is neglected, & derided of them that contemn it? Is the ceremony of Baptism therefore in vain, because some refuse the grace offered in baptism: others (if we may believe D. Andreas) reject that grace when they have received it? What? Is not the Gospel therefore the power of God to salvation, because it is to such as believe not the savour of death to eternal death? May not the Supper of the Lord, be a pledge of Gods covenant, because so many abuse these holy signs, or (as D. Andreas is of opinion) the very body & blood of our Saviour Christ? And, that I may reason from that which is true in the experience of every child, can the sun be said to be without light, because they which are blind, and asleep, have no benefit by the light thereof, neither such as shut their eyes so close ⟨image 166⟩that they will not enjoy the comfort of the light? But amongst all, this one is most childish, that D. Andr. will make this his principal argument, namely, that in vain did men, thus tempted, fly at all unto Baptism, unless we conclude with him, that all such as are baptized, are in baptism adopted the sons of God. For first, if this were a good consequent in baptism: it were in vain, for such an afflicted conscience, to gather unto himself a testimony from the word of God, & the other Sacrament of the Lords Supper, unless we make all those to be in like sort regenerate, and adopted, unto whom the word of God is preached, and the Lords Supper administered: either of which, for D. Andreas to affirm, is a bold untruth.
Neither are his reasons, taken from the absurditie that would follow, of more force then the former, albeit he maketh thē especiall pillars to vnderprop the truth of his cause. For, I pray you, is God of lesse trueth, because his trueth is neglected, & derided of them that contemne it? Is the ceremonie of Baptisme therfore in vaine, because some refuse the grace offred in baptisme: others (if we may beleeue D. Andreas) reiect that grace when they haue receiued it? What? Is not the Gospel therfore the power of God to saluation, because it is to such as beleeue not the sauour of death to eternall death? May not the Supper of the Lord, be a pledge of Gods couenant, because so many abuse these holy signes, or (as D. Andreas is of opinion) the very body & bloud of our Sauiour Christ? And, that I may reason frō that which is true in the experience of euery childe, can the sunne be said to be without light, because they which are blind, and asleepe, haue no benefit by the light thereof, neither such as shut their eyes so close